Classification of demons

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The Temptation of St. Anthony by Martin Sch�ngauer.

There have been various demonologies (classifications of demons) in Christian
demonology and classical occultism and Renaissance magic. Classification systems
are based on the nature of the demon, the sin with which they tempt people, the
month in which their power was strongest, the saints that were their adversaries,
or other characteristics.

Contents [hide]
1 Classification by domain
1.1 The Testament of Solomon
1.2 Psellus' classification of demons
1.3 Spina's classification of demons
1.4 Binsfeld's classification of demons
1.5 Michaelis' classification of demons
1.5.1 First hierarchy
1.5.2 Second hierarchy
1.5.3 Third hierarchy
1.6 Barrett's classification of demons
2 Classification by month
3 Classification by office
3.1 Le Dragon Rouge (or Grand Grimoire)
3.2 Pseudomonarchia Daemonum
3.3 The Lesser Key of Solomon
3.3.1 The Ars Goetia
3.4 Dictionnaire Infernal
4 See also
5 References
Classification by domain[edit]
It can be noted that according to each author listed below, the domain of each
demon is very different (with the exception of Francesco Maria Guazzo, who seem to
have copied Michael Psellus with little difference). It can also be seen that each
author chooses and classifies demons differently.

The Testament of Solomon[edit]

Main article: Testament of Solomon
The Testament of Solomon is an Old Testament pseudepigraphical work, purportedly
written by King Solomon, in which Solomon mostly describes particular demons whom
he enslaved to help build the temple, the questions he put to them about their
deeds and how they could be thwarted, and their answers, which provide a kind of
self-help manual against demonic activity. The date is very dubious, though is
considered the oldest work surviving particularly concerned with individual demons.
[1][2]

Psellus' classification of demons[edit]

Michael Psellus prepared a classification of demons in the 11th century, which was
an inspiration for the classification Francesco Maria Guazzo prepared later.
Psellus divided demons into Empyreal (Fiery), Aerial, Subterranean, Lucifugi
(Bound), Aqueous, and Terrene (Terrestrial).[3]

Spina's classification of demons[edit]

Alfonso de Spina, in 1467, prepared a classification of demons based on several
criteria:

Demons of fate
Goblins
Incubi and succubi
Wandering groups or armies of demons
Familiars
Drudes
Cambions and other demons that are born from the union of a demon with a human
being.
Liar and mischievous demons
Demons that attack the saints
Demons that try to induce old women to attend Witches' Sabbaths
This classification is somewhat capricious and it is difficult to find a criterion
for it. It seems that Spina was inspired by several legends and stories. The drudes
belong to German folklore. Familiars, goblins, and other mischievous demons belong
to the folklore of most European countries.

The belief in incubi and succubae (and their ability to procreate) seem to have
inspired the seventh category, but it could also have been inspired in the Talmudic
legend of demons having sexual intercourse with mortal women (see also Mastema).

The visions of tempting demons that some early (and not so early) saints had,
perhaps inspired the ninth category (e.g. the visions of Anthony the Great).

The idea of old women attending Sabbaths was common during the European Middle Age
and Renaissance, and Spina mentioned it before the Malleus Maleficarum.

Binsfeld's classification of demons[edit]

Peter Binsfeld prepared a classification of demons in 1589. His demon
classification was based on the seven deadly sins, establishing that each one of
the mentioned Seven princes of Hell tempted people by means of one of those sins.

Lucifer: pride
Mammon: greed
Asmodeus: lust
Leviathan: envy
Beelzebub: gluttony
Aamon: wrath
Belphegor: sloth[4]
Michaelis' classification of demons[edit]
In 1613 Sebastien Michaelis wrote a book, Marvelous History, which included a
classification of demons as it was told to him by the demon Berith when he was
exorcising a nun, according to the author. This classification is based on the
Pseudo-Dionysian hierarchies, according to the sins the devil tempts one to commit,
and includes the demons' adversaries (who suffered that temptation without
falling).

Note that many demons' names are exclusively French or unknown in other catalogs.
St. John the Baptist and St. John the Evangelist are the two St. Johns to whom
Michaelis refers. The other saints are cited only by their name without making
clear, i.e., which Francis is (of Assisi?).

First hierarchy[edit]
The first hierarchy includes angels that were Seraphim, Cherubim and Thrones.

Beelzebub was a prince of the Seraphim, just below Lucifer. Beelzebub, along with
Lucifer and Leviathan, were the first three angels to fall. He tempts men with
pride and is opposed by St. Francis of Assisi.
Leviathan was also a prince of the Seraphim who tempts people to give into heresy,
and is opposed by St. Peter.
Asmodeus was also a prince of the Seraphim, burning with desire to tempt men into
wantonness. He is opposed by St. John the Baptist.
Berith was a prince of the Cherubim. He tempts men to commit homicide, and to be
quarrelsome, contentious, and blasphemous. He is opposed by St. Barnabas.
Astaroth was a prince of Thrones, who tempts men to be lazy and is opposed by St.
Bartholomew.
Verrine was also prince of Thrones, just below Astaroth. He tempts men with
impatience and is opposed by St. Dominic.
Gressil was the third prince of Thrones, who tempts men with impurity and is
opposed by St. Bernard.
Sonneillon was the fourth prince of Thrones, who tempts men to hate and is opposed
by St. Stephen.[5]
Second hierarchy[edit]
The second hierarchy includes Powers, Dominions, and Virtues.

Carreau was a prince of Powers. He tempts men with hardness of heart and is opposed
by SS. Vincent and Vincent Ferrer
Carnivale was also a prince of Powers. He tempts men to obscenity and
shamelessness, and is opposed by John the Evangelist.
Oeillet was a prince of Dominions. He tempts men to break the vow of poverty and is
opposed by St. Martin.
Rosier was the second in the order of Dominions. He tempts men against sexual
purity and is opposed by St. Basil.
Belias was the prince of Virtues. He tempts men with arrogance and women to be
vain, raise their children as wantons, and gossip during mass. He is opposed by St.
Francis de Paul.
Third hierarchy[edit]
The third hierarchy includes Principalities, Archangels, and Angels.

Olivier was the prince of the Archangels. He tempts men with cruelty and
mercilessness toward the poor and is opposed by St. Lawrence.
Luvart was prince of Angels. At the time of Michaelis's writing, Luvart was
believed to be in the body of a Sister Madeleine.[6]
Verrier was the prince of Principalities. He tempts men against the vow of
obedience and is opposed by St. Bernard.
Barrett's classification of demons[edit]
Francis Barrett, in his book The magus (1801), offered this classification of
demons, making them princes of some evil attitude, person or thing:

Beelzebub: idolators
Pythius: liars and liar spirits
Belial: vessels of iniquity and inventors of evil things
Asmodeus: vile revenges
Satan: witches and warlocks
Merihem: pestilences and spirits that cause pestilences
Abaddon: powers of war and devastation
Astaroth: inquisitors and accusers
Mammon: tempters and ensnarers[7]
Classification by month[edit]
During the 16th century, it was believed that each demon had more strength to
accomplish his mission during a special month of the year. In this way, he and his
assistants' powers would work better during that month.

Belial in January
Leviathan in February
Aamon in March
Belphegor in April
Lucifer in May
Berith in June
Beelzebub in July
Astaroth in August
Thammuz in September
Baal in October
Asmodai in November
Moloch in December
The classification of demons by month seems to have astrological implications more
than religious ones.

Classification by office[edit]
There were also classifications by office, like those written in several grimoires.

Le Dragon Rouge (or Grand Grimoire)[edit]

Main article: Grand Grimoire
Like many works of mystical nature, Le Dragon Rouge (or the Red Dragon) claims to
come from Solomon and his priests and is said to be published in 1517 by Alibeck
the Egyptian. However, it was most likely written in France in the 18th century.

The grimoire details the different hosts of hell and their powers, describing how
to enter a pact with them to attain the magicians' goals. The demons of hell are
classified by three different tiers from Generals to Officers.[8]

Pseudomonarchia Daemonum[edit]
Main article: Pseudomonarchia Daemonum
Pseudomonarchia Daemonum, by Johann Weyer, is a grimoire that contains a list of
demons and the appropriate hours and rituals to conjure them in the name of God,
Jesus and the Holy Ghost (simpler than those cited by The Lesser Key of Solomon
below).

This book was written around 1583, and lists sixty-eight demons. The demons
Vassago, Seir, Dantalion and Andromalius are not listed in this book.
Pseudomonarchia Daemonum does not attribute seals to the demons.[9]

The Lesser Key of Solomon[edit]

Main article: The Lesser Key of Solomon
The Lesser Key of Solomon or Lemegeton Clavicula Salomonis is an anonymous 17th
century grimoire, and one of the most popular books of demonology. The Lesser Key
of Solomon contains detailed descriptions of spirits and the conjurations needed to
invoke and oblige them to do the will of the conjurer (referred to as the
"exorcist"). It details the protective signs and rituals to be performed, the
actions necessary to prevent the spirits from gaining control, the preparations
prior to the invocations, and instructions on how to make the necessary instruments
for the execution of these rituals.

The author of The Lesser Key of Solomon copied Pseudomonarchia Daemonum almost
completely, but added demons' descriptions, their seals and details.

The Ars Goetia[edit]

See List of demons in the Ars Goetia

Ars Goetia is the title of the first section of The Lesser Key of Solomon,
containing descriptions of the seventy-two demons that King Solomon is said to have
evoked and confined in a bronze vessel sealed by magic symbols, and that he obliged
to work for him.

The Ars Goetia assigns a rank and a title of nobility to each member of the
infernal hierarchy, and gives the demons "signs they have to pay allegiance to", or
seals.

Dictionnaire Infernal[edit]
Main article: Dictionnaire Infernal
The Dictionnaire Infernal (English: Infernal Dictionary) is a book on demonology,
organised in hellish hierarchies. It was written by Jacques Auguste Simon Collin de
Plancy and first published in 1818. There were several editions of the book, but
perhaps the most famous is the edition of 1863, in which sixty-nine illustrations
were added to the book. These illustrations are drawings which depict the
descriptions of the appearance of a number of demons. Many of these images were
later used in S. L. MacGregor Mathers's edition of The Lesser Key of Solomon though
some of the images were removed.

The book was first published in 1818 and then divided into two volumes, with six
reprints and many changes between 1818 and 1863. This book attempts to provide an
account of all the knowledge concerning superstitions and demonology.